LIBRARY OF CONGRESS. 
®|tt!i. ;.4i^rigT|t 1^0. 

- l-t^ 

UNITED STATES OF AMERICA. 



V 



A 



LECTURE. 



ON THE WORD 



"CATHOLIC' 



IN THE CREED. 



''By thy words thou slialt be justified^ and by thy words, thou 
shalt be coudeinned!' — Matt. xii. 37. 



SECOND EDITION. 

REVISED. 



JAMES McCA,ULEY, 
1309 Cliestniit Street, 
PHILADELPHIA. 



LECTURE 



ON THE WORD 

"CATHOLIC" 

IN THE CREED. 



By thy words thou shalt be justified^ and by thy words thoic 
shalt be condemned!' — Matt. xii. 37. 

/ 



SECOND EDITION. 

REVISED. 



JAMES McCAULEY, 
1309 Cliestmat Street, 
PHILADELPHIA. 



The I4BRARY 



WA8HI}IGTQN 



Entered, according to Act of Congress, in the j^ear 1880, 

By Rev. CHARLES R. BONNELL, 
in the Ofifice of the Librarian of Congress, at Washington. 



DEDICATED 

TO 

The Rt. Rev. B. WISTAR MORRIS, D. D. 

Bisliop o±' Oregon, 

IN ADMIRATION OF 

HIS ENLIGHTENED ZEAL AND PRACTICAL CHARITY, 

BY 

CHARLES R. BONNELL, 

FOR TEN YEARS CANONICALLY RESIDENT IN OREGON AND WASHINGTON 
TERRITORY. 



A LECTURE 

ON THE 

Word ^^CATHOLIC" in the Creed. 



I. Mt tUt mmt in all Wxmt. 

"Jesus Christ, the same yesterday, and to-day, and forever." 
Hed. xiii. 8. 

" Brethren, stand fast, and hold the traditions which ye have 
been taught." — 2 Thes. ii. 75. 

" Let that, tlierefore, abide in you which ye have heard from 
the beginning. The same anointing teacheth you * * even 
as it hath taught you." — / Jno. ii. 2^^ 2y. 

■s 

II. f tt mx^ ilaa* 

" In every place incense shall be offered unto my name, and 
a pure offering." — Mai. i. 11. 

"All that in everyplace call upon the name of Jesus Christ, 
our Lord, both theirs and ours." — / Cor. i. 2. 

"Thanks be to God, '^^ which maketh manifest the favor of 
his knowledge by us in every place." — 2 Cor. ii. i^. 

III. ®0 m\ i^t'^ott. 

"Preach the Gospel to ever}^ creature." — Mark xvi. 75. 
" God is no respecter of persons." — Acts x. j^. 
"God our Saviour; who will have all men to be saved, and 
to come unto the knowledge of the truth." — / Tim. ii. j, ^. 



OUR divine Master saith, "By thy words thou shalt 
be justified, and by thy words thou shalt be con- 
demned/' which saying teaches us the great importance 
of words, and our responsibility in using them. 

Every true word expresses an idea ; and the more 
familiar a word is, the sooner do we receive the idea it 
expresses. From our most frequent thoughts, come our 
most common words, which immediately suggest the 
ideas from which they spring. When words are used to 
express other ideas than those with which they rightly 
join, they convey false impressions : they deceive ; and 
hence, the proper use of words is necessary to truth and 
honesty. 

By language we have intercourse with each other ; 
and words are the coin used in the commerce or 
exchange of thoughts. He who gives them a meaning 
of his own, not according with their true sound and just 
weight, disturbs society : is as great an offender as he 
who alters the standard coin of government ; and as 
foolish as one who uses cents, dimes, and dollars, without 
regard to their respective values. 

" Money answereth all things," saith the wise man ; 
but money must be used wisely, or it will take wings 
and expose the folly and poverty of the man who 
thought himself wise and rich in its possession So 
"life and death are in the power of the tongue," the 
mint which coins our words. "The tongue of the wise 
is health : it useth knowledge aright : but a ^Derverse 

(7) 



8 



tongue falls into mischief." "The tongue of the just is 
as choice silver," and will enrich multitudes. 

Now all that the wise man ascribes to the tongue, 
whether of good or evil, is effected by means of words. 
'^A word fitly spoken, is like apples of gold in pictures 
of silver." "The ear trieth words as the mouth tasteth 
meat." ' 

By reason of the great value of words, and the 
responsibility which God, who gave us language, places 
upon us in regard to them, we should be careful always 
to use them properly ; but especially — when our lips 
utter them befote Him in His worship. For worship 
will be sadly defective, if our minds comprehend not 
the words we speak ; and if we attach a false meaning 
to them, our hearts cannot be in unison with those who 
use them aright. Neglect of the proper use of words 
in divine service leads to weariness ; and while some 
persons are perplexed thereby, others are offended. 
Now " the words of a wise man's mouth are gracious," 
because good understanding giveth favor; but "the lips 
of a fool will swallow up himself," because he fails to 
understand his own words. 

Having determined the positive value of all words, 
we next discriminate among them, and perceive the 
comparative importance of those which are used to 
express the things of God ; which, as they refer to 
matters which do not change, are to be used always in 
their first and rightful signification, and should be 
carefully distinguished from those which refer to the 
ever-changing features of our earthly condition. 



9 



This distinction is observed in regard to words in the 
Holy Scriptures ; and is no less important in regard to 
that summary of Scripture truth called the Creed," 
which contains the primary doctrines of revealed religion; 
and which, having been composed during the lifetime 
of those who were taught by the Apostles themselves, 
comes down to us as the language of Christianity. A 
precious legacy, every word of which should be to the 
Christian as an apple of gold. 

We use the words of the Apostles' Creed in the wor- 
shijD of God, as a solemn act of public confession, agree- 
able to the character of our religion, which is open and 
Cometh to the light. Christ is thus confessed before 
men, and the world hears the truth by which it shall be 
judged. Of what superlative worth, then, are these 
words, uttered solemnly before God, and constantly 
repeated. Concerning them, at least, every Christian 
should have a clear understanding ; such as will enable 
him to speak each word without any perplexity of mind, 
and with most hearty assent Yet in that venerable 
form of sound words, the "-Creed," there occurs a word 
which has been treated with a neglect so general, that 
the truth for which it stands has been absolutely for- 
gotten by many. Had this word received the considera- 
tion to which all words are entitled, and which those 
used religiously demand ; and had our responsibility for 
its use been remembered, we should, doubtless, have 
seen Christendom less divided by conflicting sects; for 
it was given to the members of Christ, as a " family 
name," to keep in mind their common blessings and 



10 



mutual interests, and its intelligent use tended to hinder 
separation. But the great adversary, ever seeking to 
destroy our peace, according to his rule "divide and 
conquer," suborned a member of the family to appropri- 
ate this name to himself, and boldly to declare that it 
belonged by right to him alone. While boasting him- 
self in it, he indulged in acts of great presumption, 
worldliness, cruelty, and even idolatry ; and so associated 
the name with his offences, that many members of the 
family angrily regarded it as offensive as himself, and 
disowned both it and him. . The common chord thus 
loosened, and the body weakened ; each member inclined 
separately to seek his own ends; and the presumptuous 
brother, in course of time, settled down with the name 
of Christ's family in his possession ; and now takes in 
many poor souls, who, looking for the household of 
faith, are led by his presumptuous claims to enter in 
and abide with the deceiver. 

But bold hearts and faithful voices have oever been 
wanting to protest against this sacrilege ; nor have 
Christian minds failed to perceive the injury which 
must arise from a quiet submission to this usurpation. 
W e have no right to give up the ancient land-marks, 
because they have been removed and abused ; but it 
becomes us to restore them to their proper place and 
true signification. To this end, in the name of Christ, 
and by His gracious help, it is now purposed to inquire, 

1st. The meaning of the word Catholic " in the 
Creed. 

2d. The design of its use in that place. 



11 



3d. To try the claim of the Church of Rome to this 
word, and 

4th. To point out the benefits of the proper use 
and maintenance of the word "Catholic" by Christian 
people. 

1st. Concerning its meaning. In the providence of 
God, the New Testament of our Lord and Saviour was 
written in Greek ; and from the same most expressive 
language, the word Catholic " is derived ; being a 
compound -of the preposition mrot — according to," and 
oXog — "whole," and means, therefore, 'adapted to the 
whole ;" " to all places and persons in all times," i. e., 
universal. Its meaning in the Creed is determined by 
the words, Holy which precedes, and Church which 
follows it. When, therefore, we declare our belief in 
the " Holy Catholic Church," we confess that there 
exists a society, the members of which, acknowledging 
Christ as their Head and Master, live in His obedience, 
separated from the base service of the world ; that this 
society is not restricted to any place or nation ; but 
embraces everywhere and always, all who acknowledge 
Jesus Christ to be the Lord. It is His holy Church ; 
Catholic, because designed for all, and because entrusted 
with His truth, which is always the same. The word 
"Catholic" is meant to preserve and perpetuate the fact 
of the unity and continuity of the Church, which is 
Christ's body ; and to resist the tendency arising from 
diversities of times, places, and persons, to separate men 
by bringing them under temporary, special, and con- 
flicting organizations. 



12 



Religious "truth'' must be one thing, and harmonious 
in all its parts — because it is the will of the one God. 
Religious errors must be many and of every variety, 
because they arise from the many minds of men of 
differing characters. The chances naturally are, that a 
man will miss the unity of truth, and take that form of 
error to which his disposition inclines, or his position 
exposes him. Hence he must have a definite guide to 
religious truth, apart from prejudice; and the revealed 
word of God is this guide. Now as Revelation is complete 
and harmonious, every system of religion which leaves 
out any part of it, or makes one part contradict another, 
is false. There are many religious systems drawn from 
God's word, because many minds take it up under the 
influence of peculiar dispositions and circumstances. In 
order, therefore, to obtain a true knowledge of Revela- 
tion, we need also a guide to the interpretation of the 
Bible, apart from prejudice of mind, and the force of 
outward circumstances. To find this guide, we must 
consider that from the time that Revelation was com- 
pleted, it can receive no additions. Now it was com- 
pleted by our Lord Jesus Christ, whose inspired apostles 
and evangelists have given us His interpretation and 
exemplification of it. As they gave it, so we hold it. 
Anything unknown to them, is not essential to us, who 
want Revelation to do for us, precisely what it did for 
them. 

In the form of doctrine, the practice of discipline and 
the manner of worship in which the Spirit led them. He 
will lead us, if we have the same word which they had, 



13 



and interpret it as they did. We may differ in circum- 
stances of manners and position, as widely as we are 
separated in time ; but we must, in spiritual things, hold 
the same doctrine, a similar discipline, and a continuous 
worship expressing that doctrine and ordered by that 
discipline, if we form the same Church. Revelation was 
given to guide us in all things, not to teach us all things; 
it was not intended to supersede reason, or judgment, or 
imagination; these still are to be exercised in the fear of 
God. We are taught some things by nature, others by 
experience ; but in the kingdom of Christ we are taught 
all spiritual truth. In regard to many things on earth, 
we are left to the direction and character of circum- 
stances ; but the essential truths of Revelation now, are 
such as were taught at first. We find them set forth by 
our Lord Himself and His Apostles in the New Testa- 
ment, in accordance with all the prophecies and types of 
the Old Testament. We therefore hold that to be the 
truth, which has been received as such everywhere in the 
Church, at all times and by all. Now this is what the 
word "Catholic" is designed to express; and, therefore, 
its meaning in the Creed is, that divine truth is one 
thing, for all men, in all time, and in one body. 

2d. The design of the use of this word in the Creed 
may be gathered from its meaning, which we have con- 
sidered, as illustrated by its history. 

In the year of our Lord 325, the Christian Emperor 
Constantine, having sent out a summons which pene- 
trated every part of his empire ; gathered representatives 
from all the Christian Churches to Nicea, a city in Asia 



14 



Minor, near his capital. The object of this assembly, 
was to obtain the general voice of the Christian Church 
upon certain doctrines, against which Arius, a presbyter 
of Alexandria, had raised a party ; and also to seek uni- 
formity in Christian worship. More than 250 Bishops 
were j)resent, and with them, presbyters, deacons, and 
laymen, made up the council. Among the definite 
results of this Council was the Creed, now called the 
Nicene ; w^hich amplified the Apostles' Creed, in order 
to express more accurately those truths about which 
obscurity and error had arisen. 

This Mcene Creed was ado23ted as expressing the 
Faith then existing ; it did not make truths, but wit- 
nessed to those already made. The Bishops in council, 
from all parts of the realm, recited the creeds held in 
their various and widely-separated Dioceses ; and those 
truths which were in all places received, and had been 
held from Apostolic times, were adopted as the Catholic 
faith, the true key to the interpretation of the Bible. 
The council thus made a condensation of historical testi- 
mony, the im23ortance of which we cannot disregard, 
when we consider that to determine doctrine is not a 
case for the display of wit, but for the finding of testi- 
mony, as to what has been taught, when, and by whom. 
Christian doctrine is clearly established when made to 
rest upon Christ and his inspired Apostles ; whatever, 
therefore, is thus grounded, and is by long succession 
brought to us, should be held as truly Catholic. Our 
Lord never authorized the Church which he established 
to make doctrine; but made it the keeper of the doctrines 



15 



He delivered to it, personally and by His Apostles. This 
Church is Catholic, because His doctrine is always and 
everywhere the same; but a Church which claims power 
to add to or alter doctrine forsakes the rule of the Cath- 
olic Church. The council of Nicea, besides witnessing 
to doctrine, exhibited also the Catholic discipline and 
worship of Christendom. Episcopacy was the recog- 
nized rule of Church government, while presbyters, 
deacons, and laymen were admitted into her councils. 
We find also that she had festivals and forms of wor- 
ship for certain seasons; for one of the subjects discussed, 
was the proper day for celebrating Easter. The com- 
motion excited in these minor points of discipline, shows 
the importance in which they were held : but we ob- 
serve that a great distinction was made between points 
of doctrine, and matters of discipline Doctrine was 
clearly and authoritatively defined ; discipline was only 
recommended; and the churches were exhorted to con- 
form to the ancient customs. All the Bishops present 
at the council were held as equals, by virtue of an equal 
commission; though one might exceed another in the 
wealth, reputation, and size of his Diocese, as one king 
exceeds another who is no less a king. We find no 
such thing as the supremacy of one Bishop in the primi- 
tive Church ; and hence we perceive that such a su- 
premacy is contrary to Catholic discipline. The state 
of the Church, indeed, rendered such a thing impos- 
sible : it consisted of small bodies irregularly scattered 
in different places, and under very different circum- 
stances. At first, each church was settled apart, under 



16 



its own Bishop and other clergy, and managed its con- 
cerns separately, without control over, or account to any 
other, further than to uphold the Catholic truths of 
Christianity, and to maintain brotherly affection. So 
scattered were the churches first planted in Asia, Europe, 
and Africa, that there was then no one government 
which could have given direction and protection to all. 

In the writings of Cyril, Bishop of Jerusalem, A. D. 
350, we find a good example of the use of the word 
"Catholic," as the common family name of these sepa- 
rated households. He says, ''The Church is called 
Catholic, because it is diffiised from the farthest bounds 
to the utmost limits of the earth; also, because she 
teaches universally, and without defect, all doctrines 
which ought to come under the notice of men, whether 
of visible and invisible, or of celestial and terrestrial 
things. Likewise, she subjects to a right worship all 
ranks of men. But since the name of Church is 
accommodated to various things, even to wicked assem- 
blies, it is delivered to you (Christians) by the faith, to 
be most carefully preserved, and, in one Holy Catholic 
Church, in order that you may avoid abominable 
assemblies, and adhere always to the Holy Catholic 
Church in which you were regenerated." "And," saith 
he, "if you travel sometimes in the cities, do not simply 
ask for the Lord's house, for the sects of the impious and 
the heretics endeavor to dignify their caverns by the name 
of the Lord's house; nor yet inquire merely where is the 
Church, but where is the Catholic Church ? for this is the 
proper name of that holy mother of us all, which truly 



17 



is the spouse of our Lord Jesus Christ ***** And she 
bears the figure and image of that Jerusalem above, 
which is free, and is the mother of us all." 

The Holy Catholic Church continues without any one 
earthly head, because she is under the direction and pro- 
tection of her true, ever-living, and divine Head, the Lord 
Jesus Christ. From Him each flock and household had 
its Bishoj), and these were in friendly correspondence.* 
When the innovation of Papacy was raised by ambition, 
and it sought to bind all the churches to the will of 
Rome, errors and dissensions rapidly increased. 

The design of the word " Catholic" in the Creed, is, 
therefore, to express the common or family name of the 
scattered churches of Christendom; and its use is justified 
by the fact, that the truths held by them come under these 
three conditions ; they are received everywhere, always, 
and by all Christian men. Thus the great or Catholic 
Church had its name in distinction from, and in opj)Osi- 
tion to, those who defended new and strange doctrine, 
and who were disunited among themselves." The word 
'^orthodox" is now much used to express what is truly 
meant by the word "Catholic." f 

Before we proceed to our third head, let us briefly con- 
sider how the Church of Kome came to lay exclusive 
claim to the name "Catholic;" for when Cyril gave his 
direction to Christian travellers, Rome had not presumed 
on this assumption. 

* In the Epistles of St. Cyprian, a Bishop in Africa, A. D. 251, to the Bishop of Eome, he 
calls him brother and colleague. There are no traces of any superiority, either claimed or 
acknowledged, in early letters addressed to the Bishops of Eome. — Baekow. 

fThe Emperor Theodosius, at Constantinople in 381, proclaimed that none but those who 
received the Nicene Creed should bear the name of Catholic Christians. 



18 



As the small and scattered members of the great Chris- 
tian body needed protection and assistance when tried by 
enemies, or bereft by the death of a Bishop, it was found 
needful for churches within the same province to combine 
and link together under some regular form of discipline ; 
and thus, effectual succor and relief was afforded in times 
of persecution and poverty. Over churches thus con- 
stituted, the Bishop of the largest city or metropolis 
was President. These presiding Bishops were called 
Metropolitans, Patriarchs, Popes, and Archbishops, 
according to the different customs and languages of 
the provinces over which they presided. The Bishops 
of Alexandria and Bome were called Popes ; and when 
Alexandria was destroyed, the Bishop of Rome retained 
this name alone. The idea of a Bishop of Bishops, 
was first advanced in favor of St. James, who was first 
Bishop of Jerusalem. The Church of Pome was 
afterwards called the principal Church, on the very 
same ground that Jerusalem, Antioch, and Alexandria, 
had previously enjoyed such distinction ; which was, 
the dignity, size, wealth, and jaosition of the city in 
which the Church had obtained a standing. Before 
Christianity obtained much strength in Pome, first in 
Jerusalem, then in Antioch, and next in Alexandria, 
was the principal Church. But when the outer cities 
of the Poman Empire fell under the power of its 
enemies, their learning, and much of their wealth was 
driven into old Pome, the metropolis of the world. 
Christians resorted there in great numbers, and becom- 
ing strong and wealthy, were able and willing to succor 



19 



tlieir distressed brethren ; and sent supplies to them 
everywhere, by the great roads which led out from that 
common centre of commerce and power. We will not 
wonder at the rapid increase of the influence of the 
Church of Rome, when we look around us and see how 
much the aid of wealthy churches in our cities is sought 
by parishes in the country, and what influence is 
thereby given to the benefactors. Rome was the com- 
mon centre of sujDply, and so, the distress of all lands 
being great, her influence grew immensely ; and with 
her worldly prosperity, came ambition, pride, and covet- 
ousness. 

The internal and essential unity of the Church, as 
the kingdom of God on earth, suggested to worldly minds 
the idea of external unity also, after the form of earthly 
kingdoms. Towards this end, the Church of Rome 
obtained the submission of many churches which sought 
her aid ; and by her power interfered with, and over- 
awed others. Gradually she came to claim absolute 
right over all, and thus the idea of a monarch of the 
Church was developed, and her Pope assumed the 
sce23tre. In a worldly Church, the power of the great 
spiritual Head is neglected ; and there was sought, 
therefore, a worldly head to appease the strifes and 
jealousies of Bishops, all of equal authority. 

The Bishops of Rome, satisfied with increasing power 
and influence, did not claim to be supreme at once, 
nor appropriate the name " Catholic " to their Church 
immediately ; they went slowly and steadily to this 
mark. 



20 



In A. D. 587, Gregory I,, then Bishop or Pope of 
E.ome, was startled by the pretensions of John the Faster, 
Bishop of Constantinople, who first took the name of 
universal Bishop. Gregory solemnly declared this title 
unchristian — a mark of Antichrist ; and took for him- 
self the title of " servant of the servants of God." But 
Gregory's successors boldly assumed and maintained the 
Antichristian name, and endeavored to make good their 
position by Scripture, asserting that St. Peter was chief 
over the Apostles, and that the Bishops of Borne were 
his successors. Although all the testimony of Holy 
Scripture contradicts them, yet they regard Christianity 
as the rightful possession of the Church of Rome alone, 
and ask all the world to seek her guidance and protec- 
tion. 

In 1080, Pope Gregory VII. openly and boldly 
avowed that he, as the Vicar of God, had power and 
right to humble nations and to depose princes. He en- 
forced the celibacy of the clergy, and censured the use 
of the Holy Scriptures by the people. In the following 
century, the power of the Papacy was greatly increased 
by the crusades Thousands of knights and lords who 
went to the holy wars, left their estates to the Church, 
under the power of Rome, which thus obtained strength 
to uphold and enforce her assumptions. 

While the whole of Europe was disordered and unset- 
tled, the institutions and lands of the Church were the 
only abiding refuge for the ignorant and oppressed. 
Warlike and crafty men sought the Papal Chair, and 
failed not to use all its spiritual terrors in the further- 



21 



ance of their ambition. Thus it was, that the Papacy 
reached such a vast power and influence. But the 
despotic use of this power led men to look closely into 
its authority, and there are very few ages in which we 
do not find faithful protests against its sacrilegious 
desecration of spiritual things. But in times of general 
ignorance, and before the invention of printing, such 
remonstrances did not prevail to any great extent. They 
served, however, to keep alive the flame of God's fear 
and love, which in still later times burst forth to purify 
and enlighten the Church. 

From the time that the Bishops of Home obtained 
supremacy in earthly power, they would allow no 
church to be called by the family name of Christ's 
household, except it admitted their pretensions. As- 
suming the ^prerogatives of Christ himself, the Church 
of Rome took also the honorable name of Catholic." 
She declared herself the Catholic Church. The influ- 
ence she wielded by means of this name was most 
powerful ; for before the corruptions of Borne were 
associated with it, the word " Catholic " was sacredly 
connected with all a Christian held, in common with 
the members of Christ on earth and with his sainted 
brethren who had finished their course ; and it ever 
reminded him of the sacred trust which he was to 
deliver unaltered to posterity. It was used in his 
*^ profession of faith ;" and his hope of salvation rested 
on these Catholic truths. The word wrought much on 
the fancies of men, who, however unlearned, knew that 
the Catholic faith was true, and that it must needs 



22 



belong to the Catholic Church. It was thus that the 
Church of Eome prevailed over western Christendom. 

Let intelligent Christians avoid the great error of re- 
garding the Church of Rome as ever co-extensive with 
Christianity. She was never so. The one Holy Cath- 
olic Church began in J erusalem ; and the great Eastern 
Church was, and is. Grecian, not Roman, in character. 
The old Greek, Syrian, and Coptic Churches denied the 
assumptions of the Church of Eome when they appeared, 
and they have regarded her as schismatical ever since. 

But when Eome had established her claim in Europe 
by force, her odious opp)ressions, under the name " Cath- 
olic, so joined that name with superstition and bigotry, 
that many persons are now perplexed to hear the truths 
of the Gosj^el sjDoken of as belonging to the Holy 
Catholic Church. Let them mark well, however, that 
the Eoman Catholic Church is not known by these 
truths, but always by her own sjDecial doctrines and 
practices. These are her distinctive marks everywhere. 
The creeds of Pius IV. and Pius IX., not the Apostles' 
and Nicene creeds, make her known Among the 
Eomanists themselves there is no more common delu- 
sion than that which arises from the charmed use they 
make of this word. " I am a Catholic ; therefore, all 
I hold is true." But su23230se, O erring brother of 
Eome — suppose you are not Catholic ! what then ? 
When your Church declares that none can be saved out 
of the Catholic Church, she means to assert the perdition 
of all who hold not to the supremacy of the Pope : but 
her declaration will tell as fearfully against her mem- 



23 



bers, as Gregory's denunciation of the Bishop of Con- 
stantinople did against his successors, if it turns out 
that the Church of E-ome is not the Catholic Church. 
Let us now apply the test of Catholic truth to the 
Church of Rome. 

Vincent of Lerins, who wrote in the fifth century, 
and before the Bishop of Eorae claimed to be Head of 
the Church, lays down the rule that "that is truly and 
properly Catholic which has been believed in all places, 
at all times, and by all the faithful. That which makes 
an orthodox or Catholic Church, is therefore an orthodox 
or Catholic faith." Let us now see how the present 
Church of Rome, who appropriates to herself the name 
of "Catholic," can justify this title. Can she prove 
her unwritten traditions, her seven sacraments, the 
sacrifice of the mass, transubstantiation, her half-com- 
munion, purgatory, invocation of saints, and the worship 
of images to have been the creed of all or any churches 
from the Apostles' times to the Council of Nicea? 
Were not these made her doctrines as late as the 
sixteenth century, and by her own Council of Trent? 
But even if faithful, the Church of Rome cannot be 
called THE Catholic Church, unless a part can be called 
the whole. But till she can prove her doctrines to be 
agreeable to the Holy Scriptures, as interpreted by the 
old creeds, it is evident that by the rule of Vincent she 
has altered the true Catholic faith, and scarcely deserves 
to be called A Catholic Church. We have already 
noted the fact, that a Church which adds to doctrine 
forsakes catholicity. The Church of Rome again added 



24 



to doctrine in our times — the doctrine of the immaculate 
conception, and as late as 1870 the doctrine of her 
Pope's infallibility ; therefore, the Church of Rome 
has ceased to be Catholic. Again, Christ is the ever- 
living, unsuperseded Head of the Catholic Church, and 
we have found that Episcopacy was its first form of 
government ; Bishops of equal powers having been its 
highest officers under Christ, who, before His ascension, 
breathed an equal authority upon all His Apostles. 
But the Church of Rome has another head beside 
Christ. She rejects also the equal authority of Bishops, 
teaching them, contrary to Christ's command, to call 
one man their Father upon earth (St. Matt, xxiii. 9). 
Thus the Church of Rome forsakes the ways of the 
Holy Catholic Church. 

Writers of the Church of Rome give an appearance 
of great weight to their statements, by appropriating the 
term ''Catholic," found in authenticated records, to the 
Church of Rome ; whereas, the ancient fathers in using 
the term were referring to the Church of Christ, 
without relation to any particular place. 

To conclude this head, we note that while the author- 
ity of the Holy Catholic Church is spiritual, having 
Christ its only Lord, alone without sin, the one Mediator 
between God and man ; the Church of Rome has a 
temporal head, and claims temporal authority ; it declares 
the Blessed Virgin to be without sin, and teaches her 
mediation, and that of the saints. The Church of Rome 
is dearly not the Holy Catholic Church, in which we 
are to be saved. 



25 



It may truly be called the "Roman Catholic Church," 
since wherever it is found, Eome is acknowledged : as 
implying a Church universally Roman; just as the 
term Holy Catholic Church implies that its members 
everywhere are to be holy ; it is a Church universally 
Christian. 

Many persons think the use of the word "Catholic" 
a light matter. Alas ! it is far otherwise. The past 
history, and the present divided and weakened state, of 
Christendom, teach us better. There is a link lost 
which should bind together those who are seeking to be 
guided by the same spirit and endeavoring to walk in 
righteousness. Small as this word is, and loaded as it 
has been with the abominations of Rome, its original 
and true meaning expresses the great truth which must 
link together all who love the Lord Jesus Christ in 
sincerity. We are all one in Him. In all times, and 
in all places. His salvation is the same to all who accept 
it. It must be received in the same way of repentance 
and faith ; and will bring forth the same fruits of 
obedience and holy living. 

We are responsible for our words ; and while those 
which express sacred truths, and which have been used 
for this purpose, have a weight of character which 
advances the truth when they are rightly used ; they 
must be stumbling-blocks and traps to those who abuse 
them; and who thereby deceive themselves or those who 
hear them In either case, language, one of our chiefest 
blessings, is perverted into a curse. How forcibly is 
this illustrated in the present popular abuse of the word 



26 



Catholic." The Eomanist is deceived, he thinks it 
ensures his orthodoxy. The Protestant is a deceiver, 
who uses it to mean the Church of Rome ; he confirms 
the error of his fallen brother, and hides from himself 
the great truth, that there is a common ground of Chris- 
tian doctrine, discipline, and worship, upon which he 
should stand, not only with Christians in the present 
dav, but also with all who have served the Master in 
times past, and all who shall be His in time to come. 

The fourth and last division of this lecture, which 
was to point out the benefits of maintaining the proper 
use of the word "Catholic" among Christians is now 
answered. Before concluding, it may be remarked 
generally, that the Holy Catholic Church, which gives 
Christ's Gospel for all peojDle, in all times, and in all 
lands, can never have any essential rules of discijDline 
or worship which will exclude one penitent believer 
from her privileges, whatever be his temporal circum- 
stances. E. g. If a Church demand that its members 
confess to a form of religious experience, impossible to 
the natural constitution of some minds, it has departed 
from the spirit of the Catholic Church ; and a Church 
which requires a method of admission which excludes 
the young, the sick, and bed-ridden, has not the form 
of the Catholic Church, nor can that be the Catholic 
Church which never administers the sacraments which 
Christ instituted. 

We have now endeavored to obtain a just idea of the 
value and use of the word "Catholic in the Creed." 
We have compared this idea with the one so fearfully 



27 



prevalent, which always connects the word with the 
Church of Rome. We have seen how slowly, steadily, 
craftily, and successfully this great word '^Catholic" was 
perverted, and that it is to the benefit of the Church of 
Rome that this perversion should continue. 

We, who have been delivered, by the mercy of God, 
from the errors in which the Church of Rome trains 
her children, are slow to realize their position. But it 
is our duty to consider, under a sense of our personal 
responsibility, the great influence which the "Creed" 
has justly given to the word "Catholic;" and, that this 
influence is now mostly transferred to Rome, through our 
indifference and neglect. By our misuse of the word, 
we confirm the work of a wicked age, and rivet the 
chains of our brethren, who, from their youth, have 
known no other church than that of Rome We leave 
the name of Christ's great family, this treasure, this 
apple of gold, in the possession of a worldly kingdom ; 
we allow it to be kept by those who took it without 
right, and who have held it without honor, when we 
should faithfully repudiate its abuse, and maintain its 
proper excellence. We are backward in sincere and 
loving efforts for the recovery and instruction of mem- 
bers of the Church of Rome, and yet, forward in giving 
them the orthodox name ; and so we aid in upholding 
a system which we know to be erroneous in doctrine, 
and ruinous in practice. When shall we show by our 
lives what we declare with our lips, that we believe in 
one Catholic and Apostolic Church ? Unless we speak 
the truth — the Catholic truth, in love, how can we 



28 



expect to be heard when we pray, 'Hhat it may please 
God to bring into the way of truth all such as have 
erred and are deceived." 

Custom and prejudice are now formidable obstacles 
to the proper use of that word which expresses the truth 
in which is real Christian union. Shall we then give 
up the word "Catholic," and seek to maintain the truth 
without it? The Church of Rome asks no greater 
favor, and can receive no greater acknowledgment. 
We have too long ^^ursued this faithless course. We 
have too long consented to the perversion of this word, 
which should have been honored by custom, and con- 
firmed by favorable prejudice. To maintain the right 
use of the word, is to maintain the great truth which it 
expresses, that the kingdom of Christ is the one blessed 
home for the souls of all men, in all times and places. 

A projDOsition was lately made at a conference of 
Christians, which should startle all who have been 
indifferent about this subject. It was, that the word 
"Catholic" should be removed from the Creed, as a 
cause of offence, and source of error * But was it 
known that this word was a ChristiaD heritage 1500 
years before those Christians existed as an organized 
body ? Was it known that the truth expressed in it, is 
the very bond of Christian unity and order ? Was it 
known that when all Christendom was assembled, it 
was declared, as with one voice, that the Church of 
Christ is Catholic by name as well as in truth ? If so, 
would any Christian man have ever thought of remov- 

* Some societies have substituted the word " Christian " for it. 



29 



ing the ancient land-marks which his fathers had set? 
Would not the voice of the Nicene Council, ^4et the 
ancient customs prevail," have been re-echoed, and 
measures adopted to meet and remove the wrong preju- 
dices against that honorable name ? Alas ! where shall 
we find a settled abiding place, where a continuous 
good, where the evidences of God's unchanging will, if 
every age alters the Christian heritage to suit its preju- 
dices and errors ? 

If we must give up Christian usages and truths, 
because they are abused by those who forsake the truth, 
what will become of us ? Shall we not find union in a 
common death ? 

A prudent man cannot disregard the prejudices of 
others; but he will labor to remove them, without 
injury to the truth. The vulgar prejudice against the 
Christian word Catholic, has thus been met by our own 
Church. E, g. The prayer for " all sorts and condi- 
tions of men," in the English Liturgy reads, " More 
especially we pray for the good estate of the Catholic 
Church this is altered in our Prayer Book to read, 
More especially we pray for Thy Holy Church 
universal and while, by this change, all are taught 
the just sense of the word "Catholic," the word is 
retained in its proper place in the Creed, and also in 
other places. In the Visitation Office, e. g., we pray 
that we " may be gathered to our fathers, in the com- 
munion of the Catholic Church." Yet so great has 
Rome made the prejudice against the proper use of this 
excellent word, that we frequently notice its omission 



80 



when this prayer is used. And, indeed, the clergy are 
more to be censured for not instructing the people in 
its proper meaning and use, than for omitting it, while 
their people are left to understand it of the Church of 
Rome. 

Shall we, as children, always be led by prejudices, 
and be turned about in our timidity and ignorance by 
all who lie in wait to deceive? If not, we must, in 
understanding, be men. 

It is our great privilege to see clearly the doctrine, 
and the distinguishing features of the discipline and 
worship of the Catholic Church in Apostolic times, 
held in our own Church. Upon us, then, devolves the 
solemn responsibility of the work of the Holy Catholic 
Church, which is to proclaim, in all ages, the everlasting 
Gospel of an unchanging Saviour, to all men, that they 
may be made one body in Him. 

As members of the Holy Catholic Church, we are 
not our own, but Christ's. We are not to live for 
ourselves, but for Him ; not only as having brethren 
in the present age, but also in the ages past ; and we 
are so to "hold fast the faithful word, as we have been 
taught," that it may equally bless those who wait to 
receive it from us. 

Our intelligent and sincere, as well as our frequent 
and public profession is, that we " believe in the Holy 
Catholic Church." As we value the truth of God, the 
souls of men, the union of all who love Christ; as 
we expect to be accepted by Him in the day of final 
account; let neither the assumptions of worldly pride 



31 



and power, tlie unfaithfulness of the careless, nor the 
prejudices of the ignorant, turn us from the faithful, 
constant, and diligent maintenance of the word " Cath- 
olic," as it expresses in the Creed our common heritage 
in Christ Jesus. 

Let no man deceive you with vain words. Know 
and mean what you say ; for, by "thy words thou shalt 
be justified, and by thy words thou shalt be condemned." 
So long as men-, in private conversation, use the word 
''Catholic'^ to mean the Church of Rome, so long will they 
he understood to mean the Church of Rome, when they 
profess in the Greed to believe in the Holy Catholic Church, 
and so long will they embarrass truth, and give support 
to error. If this lecture is the instrument of leading any 
one to guard henceforth against this great inconsistency, 
it has not been in vain. Bear ever in mind, that the one 
Catholic and Apostolic Church is no new society ; nor an 
experiment ; nor a society inquiring after truth ; but the 
keeper of, and witness to, the truth which the Son of 
God has declared, once for all : the kingdom of God 
which shall never be destroyed : the body of Him, who 
from heaven sends His Spirit upon earth to animate all 
its members. 

May our gracious God, for his dear Son's sake, enable 
us to be watchful against error, and quicken us in doing 
those works of truth, of love, and of patience, which the 
Lord Jesus has committed to us, and by which the 
world shall be led to acknowledge us the seed which 
the Lord hath blessed. And when we shall have thus 
served Him in our generation, may we be gathered 



32 



unto our fathers, having the testimony of a good con- 
science ; in the communion of the Catholic Church, in 
the confidence of a certain faith, in the comfort of a 
reasonable, religious and holy hope, in favor with our 
God, and in perfect charity with the world. All which 
we ask, through Jesus Christ our Lord. AMEN. 




ALMIGHTY GOD, ivho hast built thy Church upon the 
\^ foimdation of the Apostles and Propliets, Jesus Oirist 
himself being the head corner-stone ; Grant 2is so to be joined 
together iri mdty of spirit by their doctrine^ that we may be made 
an holy temple acceptable unto thee ; througJi Jesus CJirist our 
Lord. Amen. 



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